Assignment 1

INTRODUCTION Nigeria's social boundaries are often described as artificial.
This characterisation is generally acceptable in the sense that certain ethnic groups and governmental societies were split and located within the colonial state territories of different European powers, following the 1884 Berlin Conference and the subsequent legal instruments. Thus, although Nigeria formally became one entity in 1914 after the amalgamation of the then northern and southern protectorates along with Lagos, many members of different social groups found their kinsmen and friendly neighbours just outside Nigeria's political boundaries. Yet, peoples in the pre-colonial geographical region now occupied by Nigeria and her neighbours such as the Cameroun, Chad, Niger and Benin Republics, were not only linked by blood or descent but also by trade and commerce, as well as by relations of friendship and conflict. The above factors defined the nature of international relations in the region. People of the different nationalities were not totally strange to each other. Instead, there was something natural and common to most of the people found in this pre-colonial region. Thus, Chief Obafemi Awolowo's viewpoint that Nigeria is "a mere geographical expression" (Awolowo, 1947) can only still mean that one could not speak of Nigeria as a society with a national identification in the same sense as one could speak of say the Katsina emirate, or the kingdom of Benin or lfe. Awolowo argued that Nigeria, being a multi-national or polyethnic society, could not be regarded as one nation. Top
THE PAST In the very distant past, many of the peoples now located in Nigeria shared many social values and cultural traits. In this connection, Hambly (1935) refers to a substratum of African culture shared in common by peoples in the region of present-day Nigeria, particularly in its southern part. This suggests that many of these peoples main tained a high degree of homogeneity. Within the Nigerian region, there was also a history of long migrations and settlements with such a mixture of social and cultural relationships that it often became difficult to separate the people within these settlements into neat socio-cuttural groups. In recognition of the above feature of the social-cultural arrangement in the region, Arikpo (1957) I asserted that early and long contacts between
Annang
From Wikipedia, the free encyclopedia The Annang (also spelled Anaang) is a cultural and ethnic group that lives in the Coastal Southeast Nigeria (also known as Southeastern Nigeria or former Southeastern State of Nigeria). At present, the Annangs have eight local government areas of the present thirty-one local government areas in Akwa Ibom State of Nigeria (Akwa Ibom State Local Government Areas), namely Abak, Essien Udim, Etim Ekpo, Ika, Ikot Ekpene, Obot Akara, Oruk Anam and Ukanafun in the Akwa Ibom State of Nigeria. They were formerly located in the former Abak and Ikot Ekpene Divisions of the Annang Province, in the former Eastern Region of Nigeria.
peoples in the region promoted common understanding, shared fate and common commitments, it was I therefore possible for him to suggest the conclusion that "Nigeria is not an accident ... (and) not an artificial creation." This perspective of a high degree of homogeneity and oneness in the region is further butttressed by the language argument. It should be noted that language is a critical part of a people's culture and a powerful instrument for preserving and transmitting values and systems from one generation to another. Most Nigerian languages belong to three main language families. The first is the , NigerCongo, with its subgroups, which include such languages as the Bariba, Birom, Busa, Chamba, Edo (including Bini and Urhobo), Efik (including Ibibio), Fulani, Idoma, lgbo, ljo (ljaw), Jukun, Kambari, Nupe, Tiv, Vere and Yoruba. The second major language family, the Afro-Asiatic, consists of Angas, Bachama, Bura, Hausa, Higi, Mergi, Shuwa and others. The third major language group is the Nilo-Saharan. It includes Dendi and Kanuri, among others. People who speak the different languages belonging to the Nigerian language families have lived together as neighbours for long periods under mutual socio-economic and ) sociopolitical influences as well as under language and cultural borrowing. This language classification , is important in postulating the universality of Nigeria's peoples. The acceptance of this kind of argument must modify any contention that Nigeria's past breaks up into many "pasts," since the distinction between such "pasts" would then be a superficial and comparatively recent one. Any pluralisation of the "past" may well apply to all old or new states that are plural societies (Otite, 1975). ' Nigeria's three language families or sociocultural units evolved, over centuries of diverse historical experiences in different geographical regions, into the more recent and complex heterogeneity of nations and cultures. At some point in time, states, ) empires and complex societies, developed. As Hodgkin (1960) points out,
a variety of links existed between the various states and people which were the predecessors of modern Nigeria: between Kanem-Bomu, the Hausa states, Nupe, the Jukun kingdom, the Emirates of Oyo and Benin, the Delta states and the loosely associated lbo communities. These relationship sometimes took the form of war and enslavement. But they expressed themselves also through diplomacy, the visits of wondering scholars, the diffusion of political and religious ideas, the borrowing of techniques and above all trade. Hodgkin also analysed the rise and expansion of states, foreign religious incursions, slave trade and European political and economic activities, following a chronological order of
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seven historical periods from the eleventh to the nineteenth centuries. He argued that the societies and states which dominated the pre-colonial region of Nigeria communicated amongst themselves and also depended on one another. None was self-sufficient. In addition to their relations with one another, they were exposed, in varying degrees at different periods, to influences from farther afield including Mali and Gao, Egypt and the Maghreb, western Europe and North America. Similarly, it has been pointed out that until the arrival of the British, northern Nigeria was economically oriented towards Libya and Egypt. Thus, while some peoples were brought together culturally and socially to look inward, others found it necessary to move outside the region now occupied by Nigeria for purposes mainly of trade and commerce. When universal religions such as Christianity and Islam were introduced into the Nigerian societies, other kinds of religio-cultural interests emerged which tended to incline the various peoples towards the organisation of new identities with others within and outside the region of Nigeria. The preceding paragraphs indicate that societies and social groups within the Nigeria region were dynamic. None was static and none was an isolate unto itself. The peoples that shared in the oneness resulting from the original three language family groups have evolved, under different environments and changing circumstances, into diverse distinct groups in contemporary Nigeria. Top
CONTEMPORARY DIVERSITY: DISTINGUISHING CRITERIA Each of the culturally distinct groups in Nigeria today is an ethnic group. Ethnic groups are categories of people characterised by cultural criteria of symbols including language, value systems and normative behaviour, and whose members are anchored in a particular part of the new state territory (Otite, 1990). It is pertinent to bring out a few distinct features of this definition. The first is that an ethnic group is identified with a particular geographical part of the country; for example, the Ibibio of the south-eastern part, the ljo ((ljaw) and Urhobo of the delta area, the Kanuri of the north-eastern part and the Tiv of the middle belt area. Nonthe- less, members of the ethnic groups concerned also live and possess landed-property, among other things, in territories outside their own.
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Second, culture provides the main social marker of ethnic groups. Members of one ethnic group, for example the Bachama of Adamawa State or the Bini of Edo State, do things and organise their lives in a way that is different from those of the Kagoro of Kaduna State or the Fulani (Fulbe) who inhabit many of the northern States. Certain components of culture, such as language and organisational forms, do overlap (examples are the languages of the Edo speaking peoples in the Delta, Edo and Rivers States, and the languages derived from Efik or Ibibio language in the Cross River and Akwa lbom States. Such groups of languages have many corresponding items. Yet, language is not a sole maker of an ethnic group. Speakers and non speakers of a language may or may not necessarily belong to the same ethnic group. The Yoruba speakers of the Igbo or Hausa language do not necessarily belong to the lgbo or Hausa ethnic group, and vice versa. But the lgbo non-speakers of the lgbo language still belong to the lgbo ethnic group. Third, ail the distinct ethnic groups form inextricable parts of Nigeria. Each is encapsulated in a wider network of social relations provided by the new state. Within this framework, each group develops and manipulates its own mythology of descent, ritual beliefs and moral practices, while its members share an exclusive culture and normative behaviour. Members of each group share an identity which they use as a means of forging relationship within the political and economic spheres and in accessing resources in the new state. Thus, each group devices means of consolidating its boundaries sustained by myths and symbolism. Since each group co-exists with others in the new state, its 'social and cultural boundaries are frequently broken through interactions. Finally, each ethnic group in Nigeria is an interest group . It is a cultural expression of its projected kith-and-kin ideology. Hence, members of one group regard themselves as "brothers" and "sisters," as members of the same "family," with the implied trust, reliability, mutual assistance, and defence whenever needed or solicited. , However, ethnic boundaries in Nigeria, as elsewhere, can be confusing and are manipulable. Thus, as Otite, (1990) noted, whereas most Nigerians from the northern parts of the country can speak the Hausa language and, therefore, pose and pass as Hausa in the southern parts, they resort to their ethnic identifications as Bassa, Kwanka, Migili, Ningi, Rurnada, Waja, Yergarn and Physical And Human Characteristics lgbo or Hausa, or Yoruba, and appear in the appropriate dress form, saved many Nigerians during the last civil war. In such cases, ethnic-symbolic markers become assets both for members and non members alike and, thereby, dilute the ethnic boundaries. Two other features need to be noted about the people of Nigeria. First, there are marginal people who are sandwiched between two larger ethnic groups. Such marginal societies, usually found in
Annang
shatter belts, adopt cultural elements from both ethnic groups, for example in the mixture of con- cepts and language. They exist at the periphery of either of the ethnic groups and their culture, especially language, differs somewhat from those of the two centres or core cultures. Examples of these societies are the Obiaruku and Orogun peoples whose cultures and languages integrate both Urhobo and Ukwani socio-cultural symbols in the Delta State with their linguistic continuities and dis- continuities. The second feature relates to the apparent extinction of some of the Nigerian peoples and their languages. Examples include the Ashaganna in Plateau State and Bolewa of Bauchi State. They have been reported to be nearly, if not totally, extinct, having been culturally absorbed by neighbouring larger groups. Thus, Nigeria has been characterised by a dynamic ethnic pluralism, involving the extinction of some groups and the evolution of new ones over the centuries. Currently, scholars have identified over 350 ethnic groups in Nigeria. EMERGING NATIONAL CULTURE Each ethnic group has its own identifiable way of life, mode of dress, values, food and food habits, cultural predispositions for members to do or not t o do certain things, and its shared mechanisms or patterns of socialising its members. Each group also has its systems of marriage and family organisation which are affected by the system of descent and, hence, the domination or parity of men and women in their societies. For example, whereas the Afikpo sub-group of the lgbo people trace descent through the female line, the Bini and Urhobo recognise the male line as the one through which descent may be reckoned. The Yakurr people trace descent through both the male and female lines. These various practices of male and female dominance and visibility in social organisations have different implications for the economic and political life of the people. Similarly, the culture of reverence for kings and chiefs, which features strongly among the Yoruba, Kanuri, Hausa and Bini, among other ethnic groups, is generally absent among the village group arrangement of the lgbo and others. Among the lgbo, few exceptions to the general rule are found, for examole. Onitsha. Osamari. Oauta. Aboh and the ancient Nri kingdoms. However, the feature of a common pool of cultural traits, which we referred to earlier, is gradually re-emerging, at least in principle. There is a surviving practice of respect for parents and elders in all the cultures found in Nigeria. There is also the trait of communalism and altruism commonly demonstrated by
Annang
most Nigerians. This is particularly in the rural areas and in places where traditional culture is maintained. Good examples of these are indigenous enclaves in the urban areas, such as the Oje of lbadan where the Yoruba culture is kept strongly, and the Sabo of lbadan and many urban centres in southern Nigeria where Hausa or Hausanised cultural practices are maintained. Kindness to others, especially strangers, and the attributes of hospitality, as well as sharing with and helping the needy, are also extant in many parts of Nigeria. Apart from the foregoing cultural practices, which help to smoothen the hardships of life especially during economic recessions and inflationary : crises, many Nigerians now share one another's ethnic cultural practices. This is one result of a combination of factors brought about by the inextricable encapsulation of groups in one modem new state. Such factors include enhanced communication system, increased frequency of social and cultural interactions, and common political participation and socialisation within one country. ' Nigerians from different ethnic groups appreciate the diversity of cultural dances, dress forms, food, handicrafts, drumming, songs, farm implements and practices, and other traits. For example, many Nigerians eat eba, pounded yam, 'amala'and even usi (starch) and akpu that do not traditionally belong to their cultures. They enjoy the Efik 'Edikang-lkong', the Hausa and Fulani tuwo, the Urhobo ukodo and the lgbo pepper soup. Just as many Nigerian men wear the Hausa 'babanriga' and Yoruba full traditional dress (agbada), so do many Nigerian women now put on the Urhobo and Itshekiri george wrapper and blouse. Many Nigerians now speak languages other than their own and also marry from ethnic groups outside their own. In addition, theTee is an evolution of neu tral traits adopted from cultures outside Nigeria, and to which local traits adapted. For example, many musicians and drummers from different ethnic groups have adapted themselves and their styles to pop and disco music and, lately, rap music. Thus, the emerging national culture in Nigeria is little more than a rag tag of sorts. Yet, it is still obvious when you see or meet a Nigerian in the midst of other Africans and, of course, non-Africans. Top CONCLUSION Nigerian people and their cultures have common distant roots. Their "pasts" can be anchored on the heritage of the three main language families. Yet, subsequent diversities which resuited from NIGERIA exposures to different social, politico-economic and environmental circumstances, are now gradually narrowing, while common traits are evolving, fashioned by the growing interaction among the various people of Nigeria. In spite of this homogenising development, ethnic identities and ethnicity will persist, at least to the foreseeable future, as
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the different peoples organise and mobilise their exclusive cultural symbols as powerful means of gaining access to the nation's political and economic resources.
Ibibio people
From Wikipedia, the free encyclopedia Ibibio people
Nsibidi symbols which were created by the Ibibio, Efik and Annang people by members of the Ekpe society
Total population Over 5 million Regions with significant populations Nigeria 4,482,000[1]
Ghana Cameroon Equatorial Guinea Trinidad and Tobago

(Afro-Trinidadian and Tobagonian)
46,000 [2] 39,000 [3] 2,700 [4] 371 (1813) [5]
Languages Ibibio, English Religion
Annang
Christianity, traditional, Related ethnic groups Efik, Anaang, Ejagham, Oron, Igbo, Ijaw
Ibibio people are an ethnic group in southeastern Nigeria. They are closely related to the Anaang and the Efik peoples. "Ibibio" may also refer to those who speak the Ibibio language. During colonial period in Nigeria, the Ibibio Union was formed asking for recognition by the British as a sovereign state (Noah, 1988) The Annangs, Efiks, Ekid, Oron and Ibeno share the same names, culture and tradition with the main stream Ibibios, they speak the main Ibibio language naturally and prior to present day Nigeria were regarded as sub Ibibio tribes. Understandably, these sub Ibibio tribes are now different tribes claiming no relationship exist with the Ibibios even there are very strong linguistic, cultural, traditional and historical relationships !
Contents

1 Geography o 1.1 Location of Ibibio Land 2 History o 2.1 Origin 3 Economy 4 Political System 5 Religion o 5.1 Pre-Colonial Era o 5.2 Colonial and Post-Colonial Era 6 Written Language of Ibibio People 7 Art 8 References 9 Also, See 10 References 11 External links
[edit] Geography
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The Ibibio people are found predominately in Akwa Ibom state and is made up of the related Anaang community, the Ibibio community and the Eket and Oron Communities, although other groups usually understand the Ibibio language. Because of the larger population of the Ibibio people, they hold political control over Akwa-Ibom State, but government is shared with the Anaangs, Eket and Oron. The political system follows the traditional method of consensus. Even though elections are held, practically, the political leaders are pre-discussed in a manner that is benefiting to all.
[edit] Location of Ibibio Land

The Ibibio people are located in Southeastern Nigeria also known as Coastal Southeastern Nigeria. Prior to the existence of Nigeria as a Nation, the Ibibio people were self-governed. The Ibibio people became a part of the Eastern Nigeria of Nigeria under British colonial rule. During the Nigerian Civil War, the Eastern region was split into three states. Southeastern State of Nigeria was where the Ibibio were located, one of the original twelve states of Nigeria) after Nigerian independence. The Efik, Anaang, Oron, Eket and their brothers and sisters of the Ogoja District, were also in the Southeastern State. The state (Southeastern State) was later partitioned into two states (Akwa Ibom State and Cross River State).
[edit] History
[edit] Origin
The Ibibio have lived in the Cross River area of modern day Nigeria for several hundred years, and while written information about them only exists in colonial records from the late 19th century on, oral traditions have them in the region much earlier than this. With common ancestors, the Ibibio also include the Annang,Efik,Oron,Eket and Ibeno with combined population of over ten million. "Ibio-ibio" means short or brief and doesn't have anything to do with height of the Ibibios. The name was given due the ibibios brief way of doing things. There are many areas in Ibibio land that have their dialectical differences. In some places family is called ekwere, "Ikot" and ekpuk in other areas. Goat is called ibut in Eastern Ibibio Ikono (present day Ikono Local Government Area) but called ebut in others. Head is pronounced iwud in some areas but called ibuot in others. Road is called okpo-di-ghe and usung in other places.In Ibeno House is called "ulok" and while it is called "ufok" by some other Ibibio groups. The name "Ikot" often replaces "the house of... or the people of", referring to their origin or ancesstors. Another meaning for Ikot in Ibibio land is bush.
Annang
[edit] Economy
The main economic staple in the region is the palm tree, the oil of which is extracted and sold to external markets. Among the Ibibio, those of the highest rank in the Ekpo society, Amama, often control the majority of the community wealth. The Amama often appropriate hundreds of acres of palm tree for their own use and ensure with the profits they earn that their sons achieve comparable rank, effectively limiting access to economic gain for most members of the community. The Ekpo society requires that its initiates sponsor feasts for the town, which fosters the appearance of the redistribution of wealth by providing the poor with food and drink. In effect, this allows the disparity in wealth to be perpetuated in Ibibio society.
[edit] Political System

While "kingship" and chieftaincy among the Ibibio are modern creations (introduced during colonialism), traditionally Ibibio society consists of villages and towns ruled by a group of elders (Ekpo Ndem Isong) and the heads of extended families. Their decisions are enforced by members of the Ekpe society who act as messengers of the ancestors (ikan). Ekpo members are always masked when performing their policing duties, and although their identities are almost always known, fear of retribution from the ancestors prevents most people from accusing those members who overstep their social boundaries, effectively committing police brutality. Membership is open to all Ibibio males, but one must have access to wealth to move into the politically influential grades.
[edit] Religion
[edit] Pre-Colonial Era
Ibibio religion is based on paying tribute to the village ancestors. Failing to appease these ancestors will result in the wrath of the Ekpe society. The most important ancestors are those who achieved high rank while living, usually the house heads. They may control the fortunes of the descendants and are free to afflict those who fail to make the proper offering or those who fail to observe kinship norms. Ala is the earth deity and is appeased through Ogbom ceremony, which is believed to make children plentiful and to increase the harvest. It is performed in the middle of the year, every eighth day for eight weeks by each section of the village in turn.
[edit] Colonial and Post-Colonial Era
Annang
The Ibibios were introduced to Christianity through the work of early missionaries in the 19th century. Samuel Bill started his work at Ibeno. He established the Qua Iboe Church which later spread places in the middle belt of Nigeria. The Methodist Church, the Roman Catholic church, and Presbyterian Church rode into the Ibibio hinterland. Later, day churches were also introduced, for e.g. The Apostolic church, Independent churches, like Deeper Life Bible Church, came into the area in the second part of the 20th century. Today Ibibio people are predominately Christian area. The Ibibio practiced the killing of twins before it was abolished during the colonial era, with help of missionary Mary Slessor. It was common practice for twin babies to be taken to their community's local evil forest and left to die as it was a taboo for twins to be born. This belief corresponds with the same taboo that has been previously found with the Igbo people.
[edit] Written Language of Ibibio People

The official language of Ibibio people is the Ibibio-Efik Language (or Ibibio-Efik Language). Various dialects of their language include Anaang, Efik, Ibibio, Oron, Eket (also known as Ekid).
[edit] Art
The masks and accouterments of the Ekpe society make up the greatest works of art in Ibibio society. Drumming and music are also important elements in Ekpe ceremonies. The wooden sculpture from this area is also very detailed, and artists are just as likely to capture beauty as they are the hideous forms of evil spirits.
[edit] References
Monday Efiong Noah, Proceedings of the Ibibio Union 1928-1937. Modern Business Press Ltd, Uyo.
[edit] Also, See

Ibibio language Annang Efik people Ibibio
Annang
Oron people Eket Ikom Akamkpa Bakassi Ekoi people Ejagham Ekpe Nsibidi Southeastern Nigeria Niger Delta Aro Confederacy
[edit] References
1. 2. 3. 4. 5. ^ http://www.joshuaproject.net/peopctry.php?rop3=103938&rog3=NI ^ http://www.joshuaproject.net/peopctry.php?rop3=103938&rog3=GH ^ http://www.joshuaproject.net/peopctry.php?rop3=103938&rog3=CM ^ http://www.joshuaproject.net/peopctry.php?rop3=103938&rog3=EK ^ Higman, B. W. (1995). Slave populations of the British Caribbean, 1807-1834 (reprint ed.). The Press, University of the West Indies. p. 450. ISBN 9-766-40010-5.
[edit] External links

Ibibio people Mboho Mkparawa Ibibio (USA), Inc. Mboho Mkparawa Ibibio International Online Ibibio Dictionary
v d eEthnic groups in Nigeria Annang Atyap Aulliminden Berom Edo Buduma Defaka Djerma Ebira Efik Eket Ekoi Eleme Esan Etsakor Fon Fula Goemai Gwari Hausa Ibibio Idoma Igala Igbo Ijaw Isoko Itsekiri Jukun Kamuku Kanuri Kilba Kirdi Kofyar Kuteb Longuda Mumuye Nupe Ogoni Saro Tarok Tiv Urhobo Yoruba
Annang
Categories: Ethnic groups in Nigeria | Ibibio

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Annang
Who Are The Efiks Culture:
The Efiks inhabit the coastal area of South Eastern Nigeria and a because of the prominence of Calabar in Nigerian history and al
Annang
of the Efiks are Ekombi, the Efik classical music, Ukwa, the collection of Efik folklore, and Ekpe. Abang dance is perform be simple as well as elaborate with many interpretations behind next to none in Nigeria.
There are a host of other traditional dance forms. Nkuho, whe confined, taught and molded into womanhood. Here she learns m While in confinement, she is not allowed to do any chores. Inste Ekombi dance in preparation for the day that she comes out of th her suitor. The length of time in the confinement has changed ov
Source: Akak, Okon E., Efiks of old Calabar (1982), Vol III, C Geography:
The Efiks live along the basins of the lower Cross River, the Cal Bakassi Peninsula. Calabar, their main city, is on the Bight of Bi trading up to the nineteenth century. It was one of the headquart Calabar area. For example, the first Presbyterian Church was loc Nigeria, the first general hospital in Nigeria (St. Margaret hospit Hope Waddell Training Institution, one of the oldest Secondary President of Nigeria, was trained. Calabar has an international ai center, TINAPA.
Calabar is in the Cross River State of Nigeria, one of the 36 Stat 1967. The cross river rises from the Cameroon Mountain and flo is an important commercial artery in the rainy season. The State West and Akwa Ibom on the southwest. It is bordered on the eas south. It has saltwater swamps, mangrove forests, oil palms and
Annang
The State occupies 20,156 square kilometers and is predominant plantain, banana, cocoyam, maize, cocoa, rubber, groundnut, pal livestock include cattle, goats, and sheep. Minerals resources inc hardstone. It is also an oil producing State. Tourism sites include Calabar, Agbokim Waterfalls in Ikom, Mary Slessors Tomb in local government. Beaded works such as bags, shoes and wall ha Source: Cross River Encyclopedia Britannica 2008. Obong (King) of Calabar:
The Obong of Calabar is a democratic monarch, the paramount t tradition. He is respected by the Federal and State Governments took his orders from Ekpe thus explaining why Ekpe was alwa symbolic figure for the Efik people in terms of their culture. The the Efik Clans. Source: Oral History. Current State:
The State government is working to make Cross River State the TINAPA Resort Project. Cruise Ships are eventually expected to business resort. Calabar holds annual events like the Christmas F Nigeria, the Calabar Carnival, Boat Regatta and Ekpe Festival, t Links: www.crossriverfestival.com www.britannica.com/ebchecked/topic/144175/cross-river
Annang
2009 NKA IKEM ESIT CHARITABLE ORGANIZATION INC.
NTO ANNANG FOU

Annang People
The Annang people of southeastern Nigeria consist of ove State of Nigeria. The Annangs are indigenous to Abak, Ikot Udim and Oruk Anam local government of the State.
They share a common boundary with the Igbos to the nort and southeast. They speak Annang language with its various
The culture and traditions of the Annangs requires great res govern effectively. It is the elder from each family that sit republican fashion.
The Ekpo society is the law enforcement arm for the traditio the link to the past are always asked to remember and prais pouring libation and invoking some form of incantation.
The Annangs are farmers, artisans, and traders. Their craft trading in palm oil led to the establishment of the United A where the now famous Aba womens riot started.
The Annangs have many cultural celebrations. Principal am Ekong, and Ekpo masquerade. Akata was the investigative enforcement unit. The Annangs have many famous cultura most prominent.
Annang
POPULAT CENSUS)
LG
ABAK
ESSIEN UD
ETIM EKP IKA
IKOT EKP
OBOT AK
ORUK AN
UKANAFU
[Nto Annang] [About Us] [Contact Us] [Annang People] [ THE EFIKS HAVE THE RICHEST CULTURE IN NIGERIA THE DANCE: EKOMBI, EKPE, MONINKIM THE FOOD: the all popupar Edikang ikong, Ekpang nkukwo THE WOMEN: muaH! Sweet! Homely THE DRESSING: FOR MEN; USOBO AND WOMEN; ONYONYO THE MEN: MMmm! well, just good
Annang
THE LAND WHERE MARY SLESSOR STOPPED THE KILLING OF TWINS AND THEIR MOTHER, so if you are a twin or mother to one, you had better call me or better still come and pay your homage the exit port for slave trade in nigeria, the genesis of black race abroad and so much more
Annang

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INTRODUCTION Nigeria's social boundaries are often described as artificial.

Ghana Cameroon Equatorial Guinea Trinidad and Tobago

46,000 [2] 39,000 [3] 2,700 [4] 371 (1813) [5]

Languages Ibibio, English Religion

[edit] Location of Ibibio Land

[edit] Political System

[edit] Colonial and Post-Colonial Era

[edit] Written Language of Ibibio People

[edit] Also, See

Ibibio language Annang Efik people Ibibio

[edit] External links

Categories: Ethnic groups in Nigeria | Ibibio

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Who Are The Efiks Culture:

2009 NKA IKEM ESIT CHARITABLE ORGANIZATION INC.

NTO ANNANG FOU

ETIM EKP IKA

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